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What does the Bible say about God’s leading? It says that if we acknowledge God in all our ways, He will direct our paths (Prov. 3:5–6). We are encouraged by Scripture to learn the will of God for our lives, and we do so by focusing our...
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The message of salvation is the story of two Adams. "For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous" (Rom. 5:19). What the first Adam undid, the second Adam repairs. But who is this second Adam, and what kind of person must He be to do this? Why is He—and only He—able to obey in this way?
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Much of what we know about theology—justification, adoption, sanctification, and glorification—comes directly from the Apostle Paul. If we removed Paul’s writings from Scripture, our understanding of these truths would be greatly impoverished. Paul’s inspired writings and the story of his life continue to be a precious gift to the church.
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In the letter he wrote to the Colossians, Paul had to deal with a false teaching that scholars often refer to as "the heresy of Colossae." This designation is due to the unique character of the teaching and the fact that it seems to have flourished only in that region. It was a combination of Jewish elements with ascetic and mystical practices—all connected by an incipient Gnosticism. Its supporters had managed to infiltrate the Christian churches in Colossae and probably churches of other cities located in the Lycus River Valley as well. We have no evidence that this sect settled in other places.
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The means of our reconciliation to God—the sacrificial death of Christ, the perfect forgiveness God applies to our sin—are divine works. But there is a human component that goes along with it. We bear some responsibility, too, if we are to be reconciled and redeemed. Paul hints at it in 2 Corinthians 5:20: “We are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God.”
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As we read the works of nineteenth-century atheists, we find that they were not particularly concerned to prove that God does not exist. These atheists tacitly assumed God’s nonexistence. Instead, they said that after the Enlightenment, now that we know there is no God, how can we account for the almost universal presence of religion? If God doesn’t exist and human religion is not a response to the existence of God, why is it that man seems to be incurably homo religiosus—that man in all of his cultures seems to be incurably religious? If there’s no God, why is there religion?
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